A Brief  Account  of 

My  Visit  to  A c c a 

By  MARY  L.  LUCAS 


Published  by  the 

BAHAI  PUBLISHING  SOCIETY 
P.  O.  Box  283 
Chicago,  111.,  U.  S.  A. 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 

University  of  Illinois  Urbana-Champaign  Alternates 


https://archive.org/details/briefaccountofmyOOIuca 


Printed  at  Chicago,  September  1905. 


A Brief  Account  o 


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My  Visit  to  Acca 


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I had  been  in  Egypt  nearly  six  weeks  when 
I received  permission  from  the  Master  to  visit 
his  household  for  two  nights.  I was  rejoiced 
and  gladly  would  have  gone  had  it  been  for  an 
hour  only.  The  steamers  are  very  uncertain  in 
these  localities  on  account  of  the  quarantine,  so 
I started  alone  on  the  first  one  leaving  Port  Said 
which  sailed  by  way  of  Beyrouth. 

During  this  season  of  the  year  there  are  few 
tourists,  and  on  this  occasion  the  limited  num- 
ber on  board  disembarked  at  Jaffa,  leaving  me 
the  only  passenger  on  the  vessel.  At  first 
thought  this  seemed  rather  dismal,  but  when  I 
remembered  where  I was  going,  and  to  whom,  I 
was  happy  though  my  sole  companion  for  the 
night  was  the  German  stewardess.  She  was 
very  kind,  and  I made  use  of  the  little  German 
I knew  to  good  advantage. 


AT  BEYROUTH 

The  next  morning  the  steamer  arrived  in  the 
harbor  at  Beyrouth,  and  I engaged  a Cook’s 
courier  to  take  me  ashore  and  to  the  Oriental 
Hotel.  My  surprise  and  delight  were  great,  as 
the  carriage  stopped  at  the  door,  when  I saw 
one  of  the  American  pilgrims  who  had  just  re- 
turned fiom  Acca,  standing  in  the  doorway. 
After  a warm  greeting,  he  took  me  inside  to 
surprise  the  two  other  friends,  and  the  meeting 
was  a happy  one. 

I he  Austrian  Lloyd  steamer  had  been  ex- 
pected that,  day,  and  I had  hoped  to  sail  for 
Haifa,  but  it  was  twenty-four  hours  behind,  so 
b riday,  the  27th  of  January,  1905,  I spent  a most 
delightful  day  with  my  friends,  walking  about 
Beyrouth  in  the  morning,  visiting  the  bazaars 
and  seeing  much  of  the  native  people.  After 
luncheon  we  engaged  a boat  and  four  Arabs  to 
row  us  to  the  Pigeon  Grottos.  These  are  na- 
ture s natural  caves  made  by  the  water  in  the 
great  rocks,  where  the  pigeons  build  their  nests. 
The  day  was  perfect,  the  blue  Mediterranean 
reflected  the  azure  sky  above,  yet  the  pure  trans- 
parency of  the  water  was  like  emerald  green 
and  silver,  as  we  came  near  and  into  those  caves, 
with  lofty  arches,  the  exquisite  coloring  of  the 
rocks  shading  from  a deep  purple  to  the  most 
delicate  shade  of  green. 

We  had  a carriage  following,  and  after  land- 
ing, climbed  the  steep  cliffs  and  met  the  car- 
riage waiting  for  us  at  the  top  of  the  hill.  The 


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drive  was  delightful.  The  beautiful  fresh  air 
was  invigorating,  and  the  tender  spring  flowers 
were  charming.  I saw  violets  and  daisies  here 
and  also  the  first  red  anemones  (spoken  of  by 
Baha’u’llah). 

We  visited  the  American  University  which 
commands  a wonderful  view  of  the  sea,  and  had 
a most  interesting  time.  We  met  the  founder 
and  his  son,  who  were  exceedingly  courteous, 
and  they  showed  us  the  points  of  importance.  It 
was  impressive  to  hear  hundreds  of  those  Orien- 
tals singing  the  hymn  “Nearer,  My  God,  to 
Thee.”  I learned  that  many  of  our  well  known 
Americans  are  the  directors  of  this  great  insti- 
tution, which  embraces  all  departments  of  learn- 
ing. The  atmosphere  of  the  place  is  decidedly 
American,  and  the  effect  is  indeed  like  that  of 
an  oasis  in  the  desert. 

Our  little  party  of  four  spent  the  evening  to- 
gether, and  the  returning  travelers  talked  of 
their  recent  visit  to  Acca,  which  was  delightful. 
The  next  morning,  Jan.  28,  1905,  I learned 
that  my  steamer  had  arrived,  sailing  for  Haifa 
at  three  o’clock  in  the  afternoon.  My  friends 
were  now  en  route  for  Jerusalem  by  way  of  Jaf- 
fa, and  decided  to  go  later  in  the  day  by  a Rus- 
sian steamer.  So  we  seemed  to  part  here.  I 
embarked  with  a Cook’s  courier,  rowing  out  to 
the  ship.  I was  greatly  surprised  about  an  hour 
later  to  see  my  friends  come  aboard  the  Maria 
Teresa.  They  had  learned  the  Russian  steamer 
was  uncertain,  so  they  changed  their  plans  sud- 
denly, sailing  for  Jaffa  by  way  of  Haifa.  We 


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had  beautiful  talks  before  and  after  dinner,  re- 
tiring about  ten  o’clock. 

BEYROUTH  TO  HAIFA 

The  wind  was  blowing  a gale,  and  the  waves 
were  running  high.  It  was  2:30  in  the  morn- 
ing when  the  steamer  arrived  in  the  open  sea  at 
Haifa.  There  is  no  harbor  here,  the  landing 
is  most  difficult,  and  at  times  very  dangerous. 
The  distance  to  Haifa  is  about  a half  hour  row 
in  a small  boat. 

The  steamer  arrived  in  the  blackness  of  the 
night,  and  the  Arabs  who  had  come  in  the  small 
boats  to  take  the  passengers  ashore,  rushed  on 
board  in  a wild,  excited  state  after  their  wrestle 
with  the  sea.  I alone  (the  only  woman)  with 
a Cook’s  courier,  and  these  insensate  creatures 
went  down  the  side  of  the  ship,  into  the  night, 
and  into  the  sea,  it  seemed,  as  the  captain  com- 
mended me  to  God,  for  he  realized  how  peril- 
ous the  night  was. 

Mr came  on  deck  to  be  with  me 

to  the  last,  and  he  was  sorry  to  see  me  go  down 
the  side  of  the  ship  alone,  but  even  at  such  a 
moment  his  keen  sense  of  humor  did  not  desert 
him.  When  the  Arabs  came  on  board  scream- 
ing in  their  excitement  like  reckless  demons,  my 
friend  remarked:  “Don’t  be  alarmed,  he  is 
only  telling  his  friends  how  much  he  loves  his 
mother.” 

But  I had  no  fear,  and  as  I jumped  into  the 
little  boat,  pitching  and  tossing  in  the  roaring 


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sea,  my  first  thought  was  to  see  the  light  at  Acca, 
which  was  shining  there  in  the  distance. 

We  had  about  eight  rowers,  and  as  they  rowed 
against  the  mighty  sea,  their  movements  were 
regulated  by  song  and  rhythm  (and  by  this 
rhythm  they  rowed  evenly  together).  They 
sang  these  wonderful  words,  repeating  over  and 
over:  “There  is  no  God  but  God!  There  is  no 
God  but  God!”  My  heart  sang  with  them,  for 
they  were  calling  upon  the  Name  of  God  for 
help — your  God,  and  my  God!  What  great 
thoughts  are  here.  But  I must  continue  my  pil- 
grimage, and  arrive  at  Acca  as  soon  as  possible. 

When  the  boat  came  near  the  beach  at  Haifa 
the  sea  seemed  rougher,  and  when  the  frail  bark 
was  on  the  top  of  the  wave  I jumped  to  the 
shore,  amid  the  shouting  and  screaming  of  the 
Arabs,  who  were  waiting  there  to  assist  the  land- 
ing. 

AT  HAIFA 

With  the  Cook’s  courier,  who  was  extremely 
kind  and  considerate,  I drove  to  the  Mt.  Carmel 
Hotel,  about  a mile  distant.  All  the  inhabitants 
of  the  hotel  were  invisible.  An  old  man  opened 
the  door,  and  then  disappeared.  But  the  cour- 
ier seemed  to  know  the  ways  of  the  hotel,  and 
showed  me  to  my  room,  on  an  upper  story.  As 
I ascended  the  stairs  I wondered  how  much 
higher  he  was  going  to  take  me,  in  the  dark  with 
only  a match  to  light  the  path  for  our  feet. 
Finally  we  arrived  at  the  top  and  found  the 
room.  It  was  bare,  with  no  carpet,  but  had  two 


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beds  and  a chair.  After  I had  made  a choice 
of  beds,  I was  settled  for  the  remainder  of  the 
night,  and  the  hour  was  then  four  in  the  morn- 
ing. No  sooner  had  I become  quiet  than  I 
heard  the  gnawing  of  what  seemed  like  rats, 
but  I consoled  myself  with  the  realization  that 
it  could  not  be  long  until  daylight. 

At  the  first  peep  of  dawn  I arose,  arranged 
my  things,  taking  with  me  only  such  as  were 
necessary,  leaving  my  trunk  at  the  hotel.  Then 
after  breakfast  I engaged  a high  carriage,  for  I 
knew  there  were  two  rivers  to  ford  during  the 
ten-mile  drive  from  Haifa  to  Acca.  I told  the 
driver  to  drive  me  to  Acca.  He  said  it  was  a 
long  drive  and  would  require  three  horses,  and 
that  he  would  have  to  go  to  the  stable  for  an 
extra  horse,  and  food  for  their  dinner.  So  after 
this  preparation  we  started  for  Acca,  the  White 
City,  which  was  glimmering  in  the  distance. 

The  drive  was  along  the  beach  all  the  way 
from  Haifa.  As  one  looks  from  Haifa  to  Acca, 
it  seems  like  a horseshoe.  The  wind  was  still 
blowing,  and  the  waves  of  the  Mediterranean 
were  rolling  high.  The  sun  was  shining,  the 
sky  was  blue,  the  sea  emerald  green,  with  the 
white  caps  glittering  on  one  side,  and  on  the 
other  stretches  of  sand,  and  an  occasional  palm 
tree  swaying  in  the  stiff  breeze. 

AT  ACCA — SUNDAY,  JAN.  29,  1905 

When  we  reached  the  gate  of  Acca,  I told  the 
driver  to  take  me  to  the  house  of  Abbas  Effendi. 
He  drove  for  a little  while  in  the  narrow,  dirty 


6 


streets  of  Acca.  They  were  so  narrow  that  it 
was  impossible  to  pass  the  heavy  ladened  camels 
which  we  met  coming  in  the  opposite  direction. 
There  was  quite  a confusion  when  we  encoun- 
tered a group  of  these.  They  were  obliged  to 
back  out  of  the  way  of  the  carriage,  and  how  the 
Arabs  stared  when  they  saw  the  vehicle  with  its 
foreign  looking  passenger!  The  oriental  en- 
vironment was  so  strange  that  it  seemed  to  me 
like  a dream. 

At  last  we  reached  the  house  of  the  Master. 
As  the  carriage  stopped,  a man  in  a red  fez  came 
forward  to  meet  me,  and  asked  me  to  follow 
him,  which  I did,  in  perfect  silence.  I followed 
him  up  the  stone  steps,  rough  and  uneven;  they 
seemed  very  old. 

At  the  top  of  this  long  flight  of  steps,  perhaps 
twenty-five  or  thirty  in  number,  is  a door  which 
opens  into  a courtyard  that  is  square  in  shape, 
as  I remember,  and  the  doors  of  many  of  the 
rooms  open  out  on  this  enclosure.  It  is  built 
about  with  a stone  wall  of  considerable  height. 
If  one  looks  up,  he  sees  the  sky,  and  in  order  to 
go  from  one  room  to  another,  it  is  necessary  to 
pass  through  this  open  space.  I remember  how 
strange  it  was  at  night,  going  from  one  room  to 
another,  to  look  up  and  see  the  stars  overhead. 
The  doors  of  the  rooms  are  a light  blue  color, 
and  are  opened  by  iron  latches.  If  one  walks 
straight  on  after  entering  the  courtyard,  the 
large  dining  hall  is  reached,  which  has  a stone 
floor.  This  is  the  largest  of  the  many  rooms 


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opening  out  on  the  court.  The  furnishings  of 
all  are  extremely  simple  and  oriental  in  style. 

To  return  to  my  story:  At  the  top  of  the 
steps  I saw  a familiar  face,  that  of  Miss 

, who  greeted  me,  and  showed  me  to 

my  room.  It  was  now  about  eleven  o’clock  in 
the  morning.  I was  obliged  to  arrange  my  hair, 
for  the  wind  was  so  high  I was  unable  to  wear 
my  hat  during  the  long  drive.  I stood  by  my 
window  looking  out  on  the  sea,  singing  softly  to 
myself:  “I  waited  for  the  Lord,  He  inclined 
unto  me.  He  heard  my  complaint.  Oh,  blest 
are  they  that  hope  and  trust  in  the  Lord!” 

MEETING  THE  MASTER 

When  luncheon  was  announced,  Miss 

came  for  me,  and  we  walked  across 

the  courtyard  to  the  small  dining  room  where 
the  Master  was  standing,  waiting  for  us  to  ap- 
pear. Shall  I ever  forget  how  he  came  and  took 
me  by  the  hand ! It  was  not  in  the  ordinary  way 
in  which  one  is  greeted  when  meeting  a stranger 
for  the  first  time,  but  as  though  my  host  were 
continuing  a friendship  which  had  always  ex- 
isted. He  took  me  by  the  hand,  turned  his  back 
to  me,  and  led  me  to  my  seat  at  the  table,  and 
not  one  word  was  spoken.  The  Master’s  two 
youngest  daughters  were  also  at  the  table,  to- 
gether with  Miss and  the  man  with 

the  red  fez,  who  met  me  at  the  gate. 

The  Master  asked  about  my  trip  from  Port 
Said,  and  I told  him  of  the  difficult  landing  the 
night  before  in  the  small  boat,  but  that  I had 


8 


no  fear  because  I knew  I was  coming  to  my 
Lord.  He  smiled  and  said,  “Yes,”  and  told  me 
a story  of  Baha’u’llah,  how  one  man  walked 
for  days  to  see  him,  suffering  hardship  and  fa- 
tigue. The  Master  said  those  who  love  feel  no 
fear  or  fatigue. 

After  luncheon  he  walked  to  a little  wash- 
stand  in  the  corner  of  the  room,  and  washed  his 
face  and  hands  while  all  remained  standing. 
Then  he  went  and  stood  in  the  doorway.  He 
turned  to  me  and  said:  “You  are  fatigued  with 
your  long  journey.  Go  and  rest.”  Then  I saw 
those  glorious  eyes  which  he  directed  upon  me 
for  the  first  time. 

I rested  in  the  afternoon.  Later  Rooha 
Khanom  came  to  my  room,  and  about  four 
o’clock  the  Master  knocked  at  my  door,  and 
came  in  also.  He  sat  on  the  divan  a few  minutes, 
saying  very  little. 

At  dinner  Sunday,  Jan.  29th,  in  the  evening, 
he  spoke  of  tests,  and  remarked  that  those  in 
America  had  not  experienced  the  severe  tests 
of  the  Orient.  He  spoke  of  the  parable  of  the 
wedding  feast,  when  all  the  invited  guests  made 
an  excuse  to  remain  away,  by  this  the  religious 
leaders  of  the  day  were  indicated.  Then  he 
spoke  of  the  simple  ones  in  comparison,  Peter, 
for  instance.  I retired  soon  after  dinner,  not 
seeing  the  Master  again  that  night. 

MONDAY,  JAN.  30,  1905 

Every  morning  it  is  the  custom  of  the  house- 
hold to  meet  in  the  large  sitting  room,  where 


9 


tea  is  served,  and  the  little  children  of  the  fam- 
ily come  and  chant  for  the  Master  while  he 
drinks  his  tea.  At  this  first  meeting,  at  seven 
o’clock  in  the  morning,  how  inexpressibly  I was 
impressed  by  the  absolute  poise  of  the  Master; 
his  absolute  naturalness;  absolute  freedom. 
There  was  an  utter  absence  of  any  desire  or  ef- 
fort to  impress  one  with  his  greatness,  which 
is  majestic  in  its  simplicity.  When  we  consider 
that  he  has  never  been  enrolled  in  any  school, 
has  always  been  an  exile  and  a prisoner,  has  had 
no  access  to  books,  that  in  spite  of  all  this,  his 
knowledge  is  unbounded!  Truly  we  must  mar- 
vel! An  illustration  of  this  is  found  in  his  an- 
swer to  the  musical  question  I put  to  him.  I 
have  all  my  life  been  interested  in  music,  have 
studied  in  America  and  in  Europe,  and  when  I 
asked  the  Master  some  special  questions  in  re- 
gard to  this  subject,  I was  amazed  in  one  sense 
at  his  familiarity  with  it. 

He  has  never  heard  any  music  such  as  we  are 
accustomed  to,  having  been  a prisoner  all  his 
life,  and  yet  his  knowledge  far  exceeds  that  of 
people  who  have  had  great  advantages.  This 
fact  not  only  applies  to  music,  but  to  all  things. 

This  was  my  question:  “I  used  to  be  very 
critical  of  people;  would  judge  them;  if  they 
did  not  meet  with  my  approval  I would  dislike 
them,  but  when  I heard  beautiful  music  all  these 
feelings  were  forgotten,  and  the  most  intense 
love  for  these  people,  for  animals,  for  the  whole 
world,  filled  my  heart  and  being.” 

I asked  for  an  explanation  of  this,  and  I give 


10 


you  the  answer.  The  Master  spoke  one  whole 
luncheon  and  dinner  consecutively  on  this  point, 
and  has  given  us  but  a crumb  of  his  great  wis- 
dom. I realized  how  much  was  denied  me  by 
not  knowing  the  Persian  language  in  which  he 
spoke,  for  how  glorious  is  that  eloquent  tongue, 
and  the  words  necessarily  lose  many  shades  of 
meaning  through  translation: 

MUSIC 

“Voice  is  the  vibration  of  the  air,  and  is  like 
the  waves  of  the  sea.  The  voice  is  produced 
through  the  instrumentality  of  the  lips,  throat, 
teeth,  tongue,  etc.  These  cause  a wave  in  the 
air,  and  this  wave  reaches  the  nerve  of  the  ear, 
which  is  thereby  affected.  This  is  the  voice. 

“All  pure  things  are  acceptable.  For  exam- 
ple: water — pure — is  acceptable;  fresh  air  is 
most  acceptable.  As  all  pure  things  are  accept- 
able and  pleasing,  therefore  a pure  voice  is 
most  acceptable,  and  causes  great  enjoyment. 

“There  are  two  kinds  of  voices.  One  when 
the  complete  instrument  is  perfect,  then  the 
emission  of  sound  is  perfect.  The  second  is 
when  the  instrument  is  imperfect,  it  affects  the 
voice  in  such  a way  that  it  is  far  from  pleasing. 
What  we  have  just  said  refers  to  the  voice  itself. 

“It  is  natural  for  the  heart  and  spirit  to  take 
pleasure  and  enjoyment  in  all  things  that  show 
forth  symmetry,  harmony,  and  perfection.  For 
instance:  a beautiful  house,  a well  designed  gar- 
den, a symmetrical  line,  a graceful  motion,  a 
well  written  book,  pleasing  garments — in  fact, 


n 


all  things  that  have  in  themselves  grace  or 
beauty  are  pleasing  to  the  heart  and  spirit — 
therefore,  it  is  most  certain  that  a true  voice 
causes  deep  pleasure. 

“What  is  music?  It  is  a combination  of  har- 
monious sounds.  What  is  poetry?  It  is  a sym- 
metrical collection  of  words.  Therefore,  they 
are  pleasing  through  harmony  and  rhythm.  Po- 
etry is  much  more  effective  and  complete  than 
prose.  It  stirs  more  deeply,  for  it  is  of  a finer 
composition. 

“A  fine  voice  when  joined  to  beautiful  music 
causes  a great  effect,  for  both  are  desirable  and 
pleasing.  All  these  have  in  themselves  an  or- 
ganization, and  are  constructed  on  natural  law. 
Therefore,  they  correspond  to  the  order  of  ex- 
istence like  something  which  would  fit  into  a 
mold.  A true  voice  fits  into  the  mold  of  na- 
ture. When  it  is  so,  this  affects  the  nerves,  and 
they  affect  the  heart  and  spirit. 

“In  the  world  of  existence  physical  things 
have  a connection  with  spiritual  realities.  One 
of  these  things  is  the  voice,  which  connects  itself 
with  the  spirit;  and  the  spirit  can  be  uplifted  by 
this  means — for  though  it  is  a physical  thing,  it 
is  one  of  the  material,  natural  organizations — 
therefore,  it  is  effective. 

“All  forms  when  understood  aright  gladden 
the  spirit.  Melodies  are  like  water.  The  voice 
is  like  a goblet.  The  pure  water  in  a pure  glass 
is  pleasing.  Therefore,  it  is  acceptable.  But 
even  though  the  water  be  pure,  if  it  be  in  a 
goblet  which  is  not  so,  this  receptacle  will  make 


12 


it  unacceptable.  Therefore,  a faulty  voice  even 
though  the  music  be  good,  is  unpleasing. 

“In  short:  melodies,  though  they  are  material, 
are  connected  with  the  spiritual,  therefore,  they 
produce  a great  effect.  A certain  kind  of  mel- 
ody makes  the  spirit  happy,  another  kind  makes 
it  sad,  another  excites  it  to  action. 

“All  these  feelings  can  be  caused  by  voice 
and  music,  for  through  the  nerves  it  moves  and 
stirs  the  spirit.  Even  over  animals,  music  has 
an  effect.  For  example:  When  they  wish  to 
take  a camel  over  a desert  road,  they  attach  to 
him  some  bells,  or  they  play  upon  a flute,  and 
this  sound  prevents  him  from  realizing  the  fa- 
tigue of  the  journey;  his  nerves  are  affected,  but 
he  does  not  have  an  increase  of  thought,  he  feels 
nothing  but  physical  sensation.” 

CONTINUATION  OF  THE  CONVERSATION  AT 
DINNER 

“Whatever  is  in  the  heart  of  man,  melody 
moves  and  awakens.  If  a heart  full  of  good 
feelings  and  a pure  voice  are  joined  together,  a 
great  effect  is  produced.  For  instance:  if  there 
be  love  in  the  heart,  through  melody,  it  will 
increase  until  its  intensity  can  scarcely  be  borne; 
but  if  bad  thoughts  are  in  the  heart,  such  as 
hatred,  it  will  increase  and  multiply.  For  in- 
stance: the  music  used  in  war  awakens  the  de- 
sire for  bloodshed.  The  meaning  is  that  melody 
causes  whatever  feeling  is  in  the  heart  to  in- 
crease. 

“Some  feelings  occur  accidentally  and  some 


13 


have  a foundation.  For  example:  some  people 
are  naturally  kind,  but  they  may  be  accidentally 
upset  by  a wave  of  anger.  But  if  they  hear 
music,  the  true  nature  will  reassert  itself.  Mu- 
sic really  awakens  the  real,  natural  nature,  the 
individual  essence. 

“With  whatever  purpose  you  listen  to  music, 
that  purpose  will  be  increased.  For  instance: 
there  will  be  a concert  given  for  the  poor  and 
unfortunate,  and  if  you  go  there  thinking  of  the 
aim,  the  music  will  increase  your  compassion 
and  generosity.  This  is  the  reason  why  music 
is  used  in  war.  And  so  it  is  with  all  the  things 
that  cause  the  excitation  of  the  nerves. 

“But  the  principal  effect  is  caused  by  the 
Word,  and  when  words  are  united  to  beautiful 
melody,  the  most  exquisite  harmony  is  pro- 
duced.” 


THE  HOUSEHOLD 

Monday  afternoon,  Rooha  and  Monever 
Khanom  came  to  my  room  and  told  me  the  la- 
dies of  the  household  would  call  upon  me  after 
sunset.  So  the  Greatest  Holy  Leaf  (the  Mas- 
ter’s sister)  and  the  Holy  Mother  (the  Master’s 
wife),  Rooha  and  Monever  Khanom  (the  Mas- 
ter’s daughters),  came  to  my  room.  I gave 
them  presents  sent  from  America,  and  delivered 
to  Rooha  Khanom  many  supplications  for  the 
Master,  from  Americans. 

Monday  night  I spent  with  the  ladies  in  the 
large  sitting  room.  They  asked  me  to  sing  for 
them,  and  I sang  many  things.  They  requested 


14 


) the  hymn,  “Nearer,  My  God,  to  Thee.”  While 
I was  in  Egypt  I learned  from  one  of  the  Per- 
sian believers  a Tablet  in  Arabic,  and  also 
learned  to  chant  it.  The  members  of  the  house- 
hold were  much  pleased  when  I chanted  it  for 
them.  This  was  Monday  night,  Jan.  30,  1905, 
my  second  and  last  night,  I thought,  in  this 
sacred  and  spiritual  atmosphere — as  the  Master 
had  said  I could  come  for  two  nights. 

During  my  stay  the  Master  was  never  present 
in  the  evening  after  dinner. 

The  household  consists  of  the  Master,  the 
Greatest  Holy  Leaf,  the  Holy  Mother,  two 
married  daughters,  their  husbands  and  children, 
Rooha  and  Monever  Khanom  (the  Master’s 
two  youngest  daughters),  besides  some  little 
children  who  are  orphans  and  have  no  one  to 
take  care  of  them,  and  women  who  are  widows, 
their  husbands  having  suffered  martyrdom  in 
the  Path  of  God.  These  serve  in  some  capacity 
in  the  household,  and  the  sentiment  of  love  and 
equality  in  every  member  of  this  home  is  a liv- 
ing example  for  the  world.  Everything  is  done 
in  the  spirit  of  love. 

These  women  whose  husbands  have  been 
martyred  who  are  now  living  under  the  Mas- 
ter’s roof,  are  very  happy,  as  their  beaming  faces 
testify,  for  all  their  sorrow  is  forgotten  in  the 
Presence  of  this  Great  One.  Through  Him 
they  are  learning  the  reality  of  life. 


15 


THE  MASTER  AND  LITTLE  CHILDREN  ( 

It  is  beautiful  to  see  the  Master  with  the  little 
children' and  observe  his  consideration  for  their 
childish  troubles.  One  morning  his  tiny  grand- 
daughter, about  two  years  old,  was  talking  to  the 
Master  in  the  most  serious  way,  telling  him  with 
expressive  gesticulations  her  difficulty.  Some- 
thing had  gone  crosswise  with  her.  The  Mas- 
ter without  a smile  listened  most  attentively. 

This  was  a great  lesson.  When  we  consider 
what  the  Master  has  to  bear — a man  of  ordinary 
strength  could  not  endure  it  one  hour — yet  when 
a little  child  comes  and  confides  in  him  her 
trouble,  how  tender,  how  loving  he  is!  How 
forgetful  of  self! 

Shall  I ever  forget  the  heavenly  smile  and 
love  expressed  in  that  beautiful  face  when  this 
tiny  maiden  was  chanting  for  him  a Tablet! 
Every  now  and  then  she  would  forget  a word, 
and  he  would  gently  chant  it  for  her,  while  he 
drank  his  tea,  seated  in  the  corner  of  the  divan. 
How  the  little  children  love  him! 

TUESDAY  MORNING,  JAN.  3 1,  1905 

Tuesday  morning,  Jan.  31st,  tea  was  served  in 
the  large  sitting  room  at  seven  o’clock.  When 
I entered  the  room,  the  Master  was  sitting  in  the 
corner  of  the  divan,  and  he  bade  me  come  and 
sit  beside  him.  We  sat  in  silence  for  some  time. 
How  one  is  at  rest  in  this  Presence!  I had  no 
desire  save  to  remain  with  Him  always!  He 
spoke  this  morning  on  miracles.  How  wonder- 


16 


1 


ful  are  these  explanations  and  interpretations 
which  banish  all  imagination  and  superstition, 
so  that  the  Scripture  can  be  understood  accord- 
ing to  reason!  This  is  what  he  said: 

MIRACLES 

“The  Holy  Manifestations  of  God  are  the 
source  of  miracles  and  wonderful  signs.  To 
them  even . the  impossible  things  are  possible, 
and  from  them  most  wonderful  things  appear, 
but  they  have  an  especial  mode  of  expression. 
To  them  miracles  are  of  no  importance.  They 
do  not  mention  them.  If  miracles  were  proofs, 
it  would  be  for  those  present,  not  for  those  who 
are  absent.  For  example:  you  might  tell  a 
Zoroastrian  that  wonderful  miracles  have  been 
performed  by  Moses  and  Christ,  but  he  would 
not  believe  you;  even  idolators  say  that  wonder- 
ful things  were  accomplished  by  their  idols.  In 
India  many  books  are  written  in  which 
endless  miracles  are  ascribed  to  the  masters. 
So  the  Zoroastrian  would  say:  How  can  I de- 
cide which  is  true?  If  I accept  one,  I must  ac- 
cept all,  if  they  rest  on  this  proof. 

“If  miracles  are  a proof  for  these  who  are 
present,  they  are  no  proof  for  those  who  are  ab- 
sent; but  if  the  true  inner  sight  is  opened  at  the 
time  of  each  Manifestation,  everything  which 
appears  from  them  is  a proof,  and  no  other 
proof  is  so  important  as  the  Manifestations 
themselves.  For  what  is  the  importance  of 
causing  the  blind  to  see,  if  finally  through  death 
they  must  lose  their  sight?  What  is  the  im- 


17 


c 


portance  of  bringing  a dead  body  to  life?  Be- 
ing material,  it  must  finally  be  decomposed. 
But  that  which  is  of  importance  is  to  give  the 
sight  which  is  everlasting;  is  to  give  the  life 
which  is  immortal. 

“This  material  life  even  at  the  time  of  its  ex- 
istence, is  nothingness.  For  instance:  at  the 
time  of  Christ,  people  had  this  life,  but  He  said: 
‘Let  the  dead  bury  their  dead.’  Those  who 
merely  lived  the  physical  life  were  to  Christ 
as  though  they  were  dead,  for  the  real  life  is  the 
life  of  the  spirit,  the  life  eternal. 

“Therefore,  if  it  is  mentioned  in  the  Holy 
Books  that  the  dead  were  raised,  the  meaning 
is  that  they  received  life  eternal.  If  the  blind 
were  cured,  the  meaning  is  they  received  in- 
ward sight.  If  the  deaf  were  healed,  the  mean- 
ing is  that  they  found  heavenly  hearing.  This 
is  explained  in  the  text  of  the  Bible  itself,  and 
as  Christ  quoted  the  words  of  Isaiah:  ‘Ears 
have  they  and  they  hear  not;  eyes  have  they 
but  they  see  not  * * * 

“The  meaning  is  not  that  the  Manifestations 
are  not  able  to  perform  miracles — for  they  are 
able — but  the  meaning  is  that  to  them  the  in- 
ward sight,  the  heavenly  hearing,  the  eternal 
life,  is  that  which  is  acceptable;  and  when  it  is 
mentioned  in  the  Holy  Books,  this  is  the  true 
meaning. 

“When  the  blind  are  healed,  it  means  spiritual 
sight — knowledge.  They  were  ignorant  and  be- 
came wise;  heedless  and  became  faithful;  asleep 


18 


and  became  awakened;  dark  and  became  light; 
worldly  and  became  heavenly.” 

THE  HOLY  TOMB 

Then  the  Master  asked  me  to  speak  to  him, 
and  I took  this  opportunity  to  mention  to  him 
the  names  of  all  those  who  had  asked  me  to 
speak  of  them,  or  had  sent  any  message.  He  re- 
plied by  bidding  me  go  to  the  Holy  Tomb,  and 
while  there  to  pray  for  all  those  I had  men- 
tioned; and  also  to  sing  at  the  Holy  Tomb.  So 
later  in  the  morning,  Rooha  and  Monever 

Khanom,  Miss  and  myself  went  to 

the  Tomb,  and  this  experience  I shall  never  for- 
get. 

The  day  was  superb;  and  after  driving 
through  the  narrow  streets  (which  now  seemed 
so  wonderfully  beautiful  to  me)  we  came  to  the 
open  country.  At  this  time  of  the  year  it  is  the 
same  as  our  spring,  the  first  or  middle  of  May. 
The  fields  were  green,  carpeted  with  the  red 
anemones,  the  yellow  buttercups,  and  daisies. 
The  blue  Mediterranean  and  the  hills  were  in 
the  distance.  How  magnificent  was  the  view! 
We  got  out  of  the  carriage  and  gathered  the 
flowers,  and  then  proceeded  on  our  way  to  the 
Tomb,  with  the  flowers  we  had  plucked. 

As  we  entered  this  Holy  Precinct  we  took  off 
our  shoes. 

The  silence  here  was  like  nothing  I have  ever 
experienced.  As  we  advanced  toward  the  door 
no  one  spoke,  but  we  all  prayed.  I remembered 
the  Master’s  wish,  and  sang  part  of  Gounod’s 


19 


Sanctus,  “Holy,  Holy,  Holy!”  It  was  the  first 
thing  that  came  to  my  mind.  It  seemed  as 
though  I was  not  singing,  but  the  voice  of  itself 
was  soaring,  and  had  left  my  body. 

We  all  came  out  without  speaking  a word, 
the  flowers  still  with  us.  Then  we  drove  to  a 
hill  which  Baha’u’llah  used  to  frequent, 
and  gathered  some  more  flowers  there,  then  re- 
turned in  time  for  luncheon. 

At  luncheon,  Tuesday,  the  Master  talked  of 
the  Holy  Manifestations  of  God;  and  Tuesday 
night  at  dinner  gave  the  explanation  of  “the  fish 
and  the  piece  of  money.”  He  also  told  of  a 
miracle  ascribed  to  Christ  in  the  Koran,  which  is 
not  in  the  Bible.  Christ  is  written  of  in  other 
Books  besides  the  Bible.  I reproduce  below  my 
notes  in  regard  to  the  Master’s  Words  concern- 
ing “the  fish”  and  the  “clay  bird”: 

THE  STORY  OF  THE  FISH  AND  THE  PIECE  OF 
MONEY 

“The  hook  is  the  teaching;  the  fish  the  man 
who  receives  it;  the  money  the  teaching  which  is 
in  his  mouth. 

“When  the  disciples  asked  a certain  teaching 
of  Christ,  He  bade  them  go  and  teach  one  par- 
ticular man,  who  would  explain  this  to  them. 
This  they  did,  and  so  it  came  to  pass. 

“The  Bounty  of  God  is  so  great  that  as  soon 
as  a man  believes,  he  can  receive  the  true  knowl- 
edge or  wisdom.” 


20 


THE  CLAY  BIRD 

/Ml  V III."' 

“In  the  Koran  are  many  things  referring  to 
Christ  not  mentioned  in  the  Gospel.  For  in- 
stance: it  is  said  that  Christ  took  a bit  of  clay 
and  shaped  it  into  the  form  of  a bird.  Then 
He  blew  upon  it,  and  it  flew  away. 

“The  interpretation  of  this  is  that  the  bird 
symbolizes  an  earthly  man,  who  received  spirit- 
ual education  through  the  Christ.  The  story 
says:  ‘He  blew  upon  it,  and  it  flew  away.’  This 
means  that  the  man  received  the  Breath  of  Life 
Eternal,  and  through  this  enlightenment,  soared 
into  the  Heaven  of  Knowledge.” 

A PERSIAN  STORY  OF  CHRIST 

The  Master  told  us  a beautiful  story  written 
in  a Persian  book  of  the  Christ  and  His  dis- 
ciples. They  had  nothing  to  eat,  but  neverthe- 
less Christ  possessed  a great  treasure,  buried 
in  the  earth.  There  was  a rule  in  that  country 
that  no  stranger  should  be  entertained  in  the 
village  where  he  stopped,  but  Christ  went  to 
the  house  of  an  old  woman,  and  Christ’s  Face 
was  so  beautiful  that  she  could  not  refuse  Him 
entrance.  The  old  woman  confided  in  Christ, 
and  told  Him  of  her  unhappy  son.  When 
Christ  met  the  son,  He  told  him  He  could  help 
him  if  he  would  confide  in  Him.  So  the  son 
confessed  to  the  Holy  One  that  he  was  poor  and 
loved  the  King’s  daughter,  and  he  felt  there 
was  no  hope  for  him  in  his  obscure  position. 
But  Christ  consoled  him.  Then  He  took  the 


21 


buried  treasure  and  gave  it  to  the  young  man; 
so  he  became  rich  and  won  the  King’s  daughter. 
But  after  he  had  gained  the  desire  of  his  heart, 
he  wondered  why  Christ  had  given  him  the 
treasure  instead  of  keeping  it  for  Himself.  So 
he  questioned  Him,  and  Christ  replied:  “You 
are  My  treasure.” 

When  the  young  man  realized  what  this 
meant  and  that  the  treasure  was  that  of  His  love, 
he  left  the  material  riches  he  had  acquired,  and 
took  from  Christ  the  spiritual  and  eternal  riches 
which  He  offered  him. 

TUESDAY  AFTERNOON  AND  EVENING 

Tuesday  afternoon  Monever  came  to  my  room 
and  talked,  telling  me  many  things  of  interest. 
Nothing  had  been  said  of  my  departure.  It  is 
the  custom  to  await  the  Master’s  Command  in 
regard  to  coming  and  going.  Tuesday  night 
I spent  with  the  ladies  in  the  large  room.  The 
Holy  Mother  told  me  of  an  old  prophecy — I 
have  forgotten  the  name  of  the  book  from  which 
she  quoted — it  says:  “Blessed  are  those  who 
attain  to  Acca,  and  blessed  also  are  those  who 
see  and  know  those  who  have  visited  Acca.” 

WEDNESDAY,  FEB.  I,  1905 

Wednesday  morning  in  the  large  room,  tea 
at  seven  o’clock.  After  the  Master  inquired  as 
to  my  health,  he  spoke  of  the  absolute  authority 
of  the  Divine  Manifestations,  who  are  Kings 
of  Independence. 

This  morning  the  Master  said  Christ  spoke 


22 


the  Hebrew  language,  but  not  the  pure  lan- 
guage, as  it  was  intermingled  with  the  Chal- 
dean (if  I understood  aright).  Christ  spoke 
but  one  language. 

Wednesday  at  noon  I watched  the  Master 
walking  in  the  garden.  He  walks  and  holds  his 
head  like  a king.  Outside  the  garden  gate  were 
many  Oriental  pilgrims  who  had  come  long  dis- 
tances to  see  him — sages,  philosophers  and 
scholars,  I was  told.  Some  had  long  white 
locks;  all  wore  the  red  fez.  With  their  flowing 
robes  they  made  a picture  as  they  stood  and 
watched  the  Master,  outside  the  enclosure.  He 
walked  about  the  garden  and  seemed  examining 
its  condition  and  attending  to  such  things  as 
were  necessary,  as  it  was  spring  and  time  for 
planting.  As  these  Orientals  stood  and  watched 
him  there,  what  an  impressive  sight  it  was!  As 
he  went  back  and  forth  in  the  garden,  their  bod- 
ies followed  every  movement,  and  they  were 
careful  to  keep  their  faces  always  turned  to- 
ward him.  They  stood  in  the  most  reverent 
attitude  with  their  hands  folded.  Later  they 
gathered  closely  about  the  gate  to  see  him  pass 
out.  Of  course  they  have  their  interviews  with 
him,  at  certain  hours,  as  do  others.  It  reminded 
me  much  of  the  pictures  I have  seen  of  the 
“wise  men  of  the  East”  who  came  to  worship 
the  infant  Christ. 

Wednesday  afternoon  I spent  with  Rooha 
Khanom.  The  Master  was  not  at  dinner  to- 
night. During  my  eight  days’  stay  he  was  ab- 
sent from  two  meals  only,  but  we  all  missed  him 


23 


on  these  occasions,  and  were  disappointed.  He 
knew  this  so  well  that  often  he  would  come  to 
the  table  and  say:  “I  am  not  hungry,  but  I come 
to  sit  with  you.” 

THURSDAY,  FEB.  2,  1905 

Thursday,  Feb.  2nd,  we  had  tea  as  usual  in  the 
large  sitting  room  at  seven  o’clock.  The  talk 
from  the  Master  explained  St.  John  5:43.  It 
was  in  answer  to  a question  [“I  am  come  in  my 
Father’s  name  and  ye  received  me  not.  If  an- 
other shall  come  in  his  own  name,  him  ye  will 
receive.”] : 

The  Master  said:  “These  words  of  Christ 
were  addressed  to  the  Jews  and  Pharisees.  By 
coming  in  the  Name  of  the  Father,  Christ  meant 
He  came  with  the  Divine  Attributes  and  Per- 
fections of  God,  but  still  the  Jews  did  not  ac- 
cept Him  though  they  were  waiting  for  the 
Promised  One  to  come  and  establish  His  King- 
dom. They  did  not  see  that  the  prophecy  was 
being  fulfilled  in  Christ,  because  they  were 
waiting  for  a great  victorious  material  kingdom 
to  be  established  on  earth,  and  the  Messiah  was 
to  be  one  who  possessed  endless  wealth  and  sov- 
ereign earthly  power;  while  Christ  came  in  a 
contrary  manner  to  this,  and  the  Jews  would 
only  obey  and  accept  according  to  their  desire 
and  the  will  of  man.  Therefore,  when  men  like 
Caiaphas  came  in  their  own  name,  full  of 
worldly  power  and  qualities,  they  were  accepted 
by  the  Jews  as  leaders  of  the  people.  Christ 
explained  their  unbelief,  their  rejection,  when 


24 


He  said:  How  can  you  be  a believer  when  you 
are  looking  to  others  who  are  imperfect,  and 
thereby  reject  the  everlasting  honor  which  God 
can  give?” 

"THE  HOUR  IS  NOT  YET  COME.” 

At  luncheon  Thursday,  Feb.  2nd,  the  Master 
gave  the  interpretation,  in  answer  to  the  question 
as  to  the  meaning  of  the  passage  in  St.  John, 
2:1-11 — it  refers  to  the  marriage  feast  at  Cana 
[“Jesus  saith  unto  her,  ‘Woman,  what  have  I to 
do  with  thee?  Mine  hour  is  not  yet  come.’  ”] : 

“For  everything  there  is  a special  time. 
There  is  a special  time  to  plant  the  seed;  there 
is  a special  time  for  its  growth;  a special  time 
to  gather  the  harvest;  a special  time  for  the 
threshing.  When  the  seed  is  first  planted,  you 
cannot  expect  to  gather  the  harvest  immediately. 
A baby  is  first  nourished  by  milk,  gradually  he 
is  fed  on  other  foods.  Mary  desired  that  Christ 
would  reveal  Himself  to  those  present,  but  He 
said:  ‘The  hour  is  not  yet  come.’ 

“The  water  in  this  sense  bears  the  meaning  of 
words,  for  it  is  the  cause  of  life,  in  its  literal 
and  spiritual  interpretation.  Therefore  Mary 
desired  He  would  speak  to  them  something  that 
would  exhilarate  their  spirits,  like  wine  for  the 
body.” 

THE  MASTER  AND  FLOWERS 

At  luncheon  the  Master  had  with  him  a bunch 
of  hyacinths  and  violets  which  he  left  on  the 
table,  and  I took  them.  When  the  Master  in- 


25 


hales  the  odor  of  flowers,  it  is  wonderful  to  see 
him.  It  seems  as  though  the  perfume  of  the 
hyacinths  were  telling  him  something  as  he 
buries  his  face  in  the  flowers.  It  is  like  the  ef- 
fort of  the  ear  to  hear  a beautiful  harmony,  a 
concentrated  attention!  How  he  understands 
the  mystery  of  all  these  things,  of  which  we  know 
nothing! 

Before  dinner,  Thursday,  Feb.  2nd,  I talked 
with  Monever  Khanom.  The  Master  asked  me 
to-night  at  dinner  if  I was  happy  because  he 
permitted  me  to  remain  over  my  stated  time.  I 
told  him,  “You  know!”  and  he  smiled  and  said, 
“Yes.”  Our  talk  was : “The  Words  of  God  are 
like  buds.” 

THE  WORDS  OF  GOD  ARE  LIKE  BUDS 

“Each  bud  when  it  opens  has  a particular 
perfume  and  color.  Christ  explained  the  hid- 
den meaning  of  the  Bible;  the  Blessed  Perfec- 
tion the  hidden  meaning  of  the  Gospel.  When 
they  appeared  the  reality  of  these  Books  be- 
came apparent.  The  Law  of  the  Bible  was  like 
a tree,  and  Christ  was  the  fruit  of  that  tree. 
Until  the  fruit  appears  upon  a tree,  the  tree  is 
unknown.  From  the  fruit  we  can  judge  of  the 
tree.  Therefore,  the  fruit  makes  clear  the  real- 
ity of  the  tree.  The  Christ  explained  the  reality 
of  the  tree  of  the  Bible.  The  Blessed  Perfec- 
tion explained  the  Reality  of  the  Gospel.  The 
Bible  is  like  a body,  and  Christ  is  the  spirit,  and 
the  spirit  gave  it  life.  The  Bible  is  the  Word, 


26 


and  Christ  is  the  meaning;  the  purpose  of  the 
Word  was  the  Meaning. 

“In  the  same  way  the  Gospel  is  like  an  ex- 
quisite body,  and  the  Blessed  Perfection  is  its 
spirit.  It  is  the  Word,  and  the  Blessed  Perfec- 
tion is  its  Meaning. 

“The  Bible  is  like  a lamp,  with  oil  and  wick, 
and  the  Christ  is  like  the  Light.  The  Jews  be- 
came the  lover  of  the  lamp,  oil  and  wick,  but  not 
of  the  Light.  If  they  had  looked  for  the  Light, 
they  would  have  accepted  It  in  the  appearance 
of  Christ.” 

FRIDAY  MORNING,  FEB.  3,  1905 

Friday  morning,  Feb.  3rd,  we  had  tea  as  usual 
in  the  large  room,  at  seven  o’clock.  The  Master 
again  asked  me  in  the  same  way  if  I was  happy 
because  he  had  permitted  me  to  remain  over  the 
stated  time.  I told  him,  he  knew.  He  smiled 
and  said,  “Yes.”  He  then  added  all  that  he  did 
was  prompted  by  great  wisdom.  Fie  said: 
“Some  see  the  wisdom,  and  some  do  not,  and 
some  of  my  wisdom  is  impossible  for  any  to  un- 
derstand,, but  all  that  I say  and  do  has  great 
significance.  Each  day  that  you  remain  here  is 
a year.”  So  I understood  that  my  staying  so  long 
over  the  time  appointed  for  me  to  leave  had  an 
important  meaning. 

As  I looked  from  my  window  on  the  court- 
yard below,  I saw  women  seated  on  the  ground 
with  little  children  about  them,  while  some  car- 
ried infants  in  their  arms.  There  were  old,  de- 
crepit men  also,  and  all  were  in  an  attitude  of 


27 


expectancy.  Presently  I heard  the  Master’s 
voice  in  the  distance — that  clear  penetrating 
voice.  Ofter  when  I was  in  my  room  sitting 
at  my  table  and  writing  out  the  talks  I had  been 
privileged  to  have  with  him,  I would  hear  the 
Master’s  voice  outside  in  the  distance.  It  al- 
ways thrilled  me ; I listened  and  was  unable  to 
go  on  with  my  work  until  the  very  last  sound  of 
it  had  died  away.  Upon  this  occasion  he  came 
nearer  so  that  I could  see  him.  He  spoke  words 
of  encouragement  and  love  to  every  one  as  they 
crowded  around  him,  and  gave  something  to 
each.  Every  Friday  morning  it  is  his  custom  to 
minister  to  these  poor  unfortunate  and  wretched 
ones.  They  come  to  his  house  to  wait  for  him 
on  this  day.  How  does  the  Master  give  in  this 
way  to  the  poor?  He  is  a prisoner  and  far  from 
wealthy  himself.  A circumstance  was  brought 
to  my  mind  which  explained  the  matter,  and  the 
incident  was  related  by  one  who  had  been  long 
a guest  in  the  Master’s  household.  All  that  the 
Master  gives  is  a real  sacrifice,  and  is  saved  by 
the  cutting  off  of  what  most  people  would  con- 
sider necessities. 

It  is  the  custom  of  families  to  have  three  meals 
a day,  though  the  Master  as  a rule  eats  but  one, 
and  that  a very  simple  one.  Upon  the  occasion 
which  was  described  to  me,  this  Holy  One  said 
to  his  family: 

“You  have  had  two  meals  to-day,  and  there 
are  many  people  who  have  had  none,  so  we  will 
do  without  our  supper,  and  give  it  to  those  who 
have  had  nothing  to  eat  all  day.”  Thus  the  sup- 


28 


per  was  given  away,  and  the  faces  of  the  family 
were  radiant  and  happy  in  making  the  sacri- 
fice. In  fact  they  did  not  consider  it  a sacrifice, 
for  their  hearts  were  full  of  love. 

The  Master  has  many  gifts  sent  to  him  but  he 
gives  them  all  away.  A story  is  told  of  a beauti- 
ful silver  service  which  was  presented  to  him, 
and  he  did  not  even  look  at  it.  One  and  another 
received  portions  of  it  until  piece  by  piece  it 
disappeared.  A significant  incident  is  that  of  a 
wealthy  woman  who  offered  him  a sum  of  mon- 
ey before  she  left  Acca.  He  refused  to  accept 
it,  and  as  the  lady  pleaded  for  the  privilege  of 
placing  it  in  his  hands,  he  said,  at  length:  “I 
never  accept  anything  for  myself,  but  if  you 
wish  you  may  bestow  it  upon  a poor  man  (men- 
tioning his  name)  for  the  education  of  his  son.” 
So  the  money  was  used  for  this  purpose. 

The  Master  slept  on  the  stone  floor  with  only 
a rug  and  a matting  between  his  body  and  its 
cold,  hard  surface,  and  no  cover  except  his 
cloak.  One  of  the  American  pilgrims  was 
grieved  to  see  him  so  deprived  of  comfort,  and 
gave  him  a bed  and  mattress.  Soon  afterward 
it  was  discovered  to  be  gone,  and  when  ques- 
tioned about  it,  the  Master  replied:  “How 
could  I sleep  in  luxury  when  so  many  have 
nothing!” 

His  asceticism  is  always  that  of  love;  and  his 
principles  are  indicated  by  the  following  ex- 
tract from  a Tablet  recently  received  by  an 
American  believer: 

“ * * * Man  while  in  this  life  should 


29 


endeavor  to  learn  of  the  Throne  of  God,  to  serve 
the  Holy  Threshold,  to  seek  knowledge  of  the 
other  World,  to  soar  to  the  Realm  beyond,  to 
become  of  the  Kingdom — heavenly,  spiritual, 
illumined — and  to  attain  a temperament  like 
unto  the  rose  in  the  garden,  making  fragrance 
to  the  world.” 

PERSONAL  APPEARANCE  OF  THE  MASTER 

In  personal  appearance  the  Master  is  of 
medium  height  and  slender  build.  His  com- 
plexion is  rather  dark,  from  the  American  point 
of  view,  but  he  is  fair  for  a Persian.  His  eyes 
are  bluish  gray,  and  there  is  a white  line  within 
the  iris  which  sometimes  seems  to  radiate  light, 
making  his  eyes  wonderfully  luminous.  His 
countenance  is  of  the  type  rendered  familiar  to 
us  by  the  old  masters’  paintings  of  Christ.  His 
hands  are  small  and  delicate,  decidedly  of  the 
spiritual  and  artistic  sort,  but  with  a grip  of 
steel.  Though  but  sixty  years  old  his  hair  and 
beard  are  white,  and  his  hair  falls  over  his  shoul- 
ders in  Oriental  fashion.  He  is  very  indifferent 
as  to  his  appearance,  though  extremely  neat,  and 
in  warm  weather  frequently  tucks  his  flowing 
locks  up  under  his  fez  in  undisguised  desire  to 
get  them  out  of  the  way.  His  ordinary  costume 
is  a tan  colored  robe  of  simple  material,  and  a 
white  fez. 

This  morning  I said  to  the  Master:  “It  is  the 
custom  in  our  country  to  say  grace  or  thanks- 
giving before  meals,  and  I notice  you  do  not 
do  this  here.” 


30 


He  replied : “My  heart  is  in  a continual  state 
of  thanksgiving,  and  so  often  those  accustomed 
to  this  form  say  the  words  with  the  lips  merely, 
and  their  hearts  are  far  from  being  in  a state  of 
thanksgiving.” 

I noticed  that  when  the  little  children  chanted 
the  Holy  Tablets  in  the  early  morning,  the  Mas- 
ter sat  looking  out  of  the  window,  as  he  drank 
his  tea.  How  beautiful  it  was  to  see  this  entire 
absence  of  form,  and  how  pure  and  brilliant  is 
this  great  heart! 

The  following  is  one  of  the  Master’s  talks 
on  “form  and  spirit”: 

FORM  AND  SPIRIT 

“Religion  can  be  divided  into  two  parts:  the 
first  is  the  spirit  which  never  changes ; and  the 
second  the  laws  which  are  regulated  according 
to  the  time.  The  spirit  of  religion  is  expressed 
in  the  Attributes  of  God — truthfulness,  justice, 
mercy,  humility,  sanctity.  The  laws  represent 
the  element  which  alters:  for  instance,  divorce 
and  the  Sabbath  of  the  Jews  changed  by  Christ. 

“True  religion  is  always  one  in  whatever  form 
it  may  appear.  True  religion  can  be  compared 
to  a flower:  If  you  find  it  in  a valley,  in  a gar- 
den, in  a vase,  it  is  always  a flower.  The  spirit 
of  religion  may  be  likened  to  a man,  and  the 
laws  and  forms  to  the  clothes  he  wears.  These 
he  may  change,  but  it  is  of  little  import,  for  he 
is  always  living,  though  the  outer  garment  be 
altered.” 


31 


THE  GARDEN  OF  RIZWAN 


( 


In  the  afternoon  Rooha  and  Monever  Khan- 
om,  and  the  older  sister  with  her  little  daughter, 
together  with  myself,  drove  to  the  garden  of 
Rizwan.  This  also  was  a beautiful  day,  and  the 
garden  was  a delightful  place.  A stream  runs 
through  the  garden,  and  the  great  tree  and  seat 
where  Baha’u’llah  used  to  sit  is  on  the  edge 
of  this  stream.  There  are  all  kinds  of  birds  and 
fowl  in  this  garden,  the  peacocks  were  especially 
attractive.  The  varied  collection  of  trees  and 
shrubs  was  exceedingly  charming.  Many 
species  of  orange  trees  were  there,  and  date 
palms.  I brought  two  oranges  home  with  me. 
They  were  of  a sort  that  would  keep.  Many  of 
these  plants  have  been  brought  from  a distance 
to  adorn  this  garden  by  those  who  love 
Baha’u’llah  and  the  Master. 

There  are  flowers  of  every  description,  the 
roses  and  violets  were  especially  beautiful. 
There  is  also  a house  in  the  garden  where 
Baha’u’llah  lived  in  summer.  I saw  the 
room  where  He  was  accustomed  to  sleep  and  re- 
ceive His  friends.  Rooha  asked  me  to  sing  at  the 
threshold  of  the  door,  and  again  I sang,  “Holy, 
Holy,  Holy!”  “Abide  With  Me!”  “Hark, 
Hark,  My  Soul!”  and  “Blessed  Art  Thou  Who 
Cometh  in  the  Name  of  the  Lord!”  Monever 
went  inside  and  took  from  a vase  there  some  pea- 
cock feathers  and  gave  them  to  me. 

As  we  sat  in  the  garden,  the  keeper  brought 
us  some  lettuce  just  picked  from  the  bed,  and 


32 


) with  it  a dish  and  some  orange  juice.  We 
sat  there  and  ate  the  lettuce,  all  dipping  the 
leaves  into  the  orange  juice  in  the  same  dish.  I 
was  so  much  reminded  of  the  days  of  Christ!  I 
was  even  living  in  a recurring  period  of  the 
same  grandeur,  and  this  simple  custom  was  still 
in  existence  in  those  localities. 

After  leaving  the  garden  we  took  a drive,  and 
as  we  drove  home  again  through  the  streets  of 
Acca,  we  met  the  Master  walking  on  the  street. 
The  carriage  stopped — he  said  something  and 
then  passed  on.  The  Master  was  not  at  lunch- 
eon to-day. 

SATURDAY  MORNING,  FEB.  4,  1905 

When  we  had  tea  this  morning,  Saturday, 
Feb.  4,  at  seven  o’clock,  no  subject  was  discussed, 
but  we  sat  together  with  the  Master  in  silence. 
Later  in  the  morning  the  Master  sent  for  me  to 
come  and  sing  for  him.  I now  went  into  a large 
room  I had  not  seen  before,  with  a divan  run- 
ning all  around  the  sides.  In  one  corner  the 
Master  sat.  I sang:  “I  Waited  for  the  Lord” 
(Mendelssohn)  and  “Come  Unto  Him”  (Han- 
del) . And  then  he  asked  me  to  sing  the  Arabic 
chant,  which  I did. 

The  Master  listened  intently  while  I sang, 
and  when  I had  finished,  he  said:  “It  is  beau- 
tiful, and  you  sing  with  much  feeling.  The 
quality  of  your  voice  is  like  the  Persian  voice.” 

At  luncheon  Saturday  the  Master  expressed 
a desire  that  I return  to  New  York  by  way  of 
Paris. 


33 


INTERPRETATION  OF  SCRIPTURE 

Several  Scriptural  questions  I asked  the 
interpretation  of.  “Other  sheep  I have  which 
are  not  of  this  fold.”  He  said  this  meant  others 
outside  the  tribe  of  Israel : Europe,  Asia,  etc. 

Another  text  presented  was:  “All  those  who 
have  gone  before  me  are  thieves  and  robbers.” 
He  said  in  substance:  “This  indicated  first 
of  all,  those  who  claim  falsely  to  be  the  Messiah, 
but  they  had  no  followers.  The  sheep  always 
listen  to  the  Shepherd’s  voice,  but  it  is  impossi- 
ble for  another  who  is  not  the  Shepherd  to 
gather  them.  True  Shepherds  can  attract  and 
keep  their  flock  together,  for  the  truth  is  with 
them.  But  as  to  another,  even  if  he  gathers 
the  sheep,  they  will  be  finally  separated,  for 
that  which  is  not  established  on  truth  cannot 
remain.  A tree  even  though  it  be  green  must 
wither  if  it  has  no  roots.  All  buildings,  if  they 
have  not  a solid  foundation,  even  though  they 
are  very  high,  must  finally  crumble.” 

Another  question  was  in  regard  to  the  fish  and 
the  five  loaves  (St.  John,  chapter  9).  The  Mas- 
ter said:  “The  loaves  are  five  Words  with 
which  Christ  answered  and  satisfied  the  ques- 
tioning multitude.  The  fish  represents  the 
spiritual  meaning  of  these  Words.  The  basket- 
ful that  remained  is  the  superabundant  teaching 
gathered  from  the  Words.” 

A question  was  asked  in  regard  to  the  passage 
in  St.  John,  8th  chapter,  which  describes  the 
episode  of  the  woman  taken  in  sin,  whom  the 


34 


Pharisees  condemned  and  Christ  forgave.  The 
answer  was:  “The  bending  of  the  head  denotes 
a state  of  surprise.  The  Christ  was  amazed  that 
these  people  who  were  sinful  themselves  should 
condemn  her  who  had  sinned.  This  attitude 
showed  that  He  did  not  accept  their  condem- 
nation. What  he  wrote  on  the  ground  contained 
the  words  that  He  pronounced:  ‘He  that  is 
without  sin  let  him  first  cast  a stone.’  After- 
ward He  forgave  this  woman,  and  she  became 
a believer.” 

As  to  St.  John  9:6.  He  said  this  in  regard  to 
the  miracle  of  the  blind  man,  speaking  espe- 
cially of  the  dust  and  spittle:  “The  spittle 
coming  from  Christ  was  the  meaning.  The  dust 
was  the  expression  that  He  used  in  accordance 
with  their  understanding.” 

Another  passage  in  St.  John  18:10,  was  in  re- 
gard to  the  ear  and  the  sword.  The  Master  re- 
plied: “In  the  Gospels  the  Christ  said  to  His 
disciples,  ‘He  who  has  no  sword  let  him  go 
and  buy  one.’  [Luke  22:36.]  This  had  not  a 
literal  meaning.  The  sword  which  He  meant 
was  the  eloquent  tongue,  like  the  one  spoken 
of  in  Isaiah  as  the  two-edged  sword.  This  sym- 
bol is  used  because  a sword  cuts  and  separates, 
and  in  this  sense  it  separates  wrong  from  right. 
The  Christ  meant  this.  Peter  did  not  under- 
stand, therefore  Christ  ordered  him  to  sheathe 
his  sword,  thereby  showing  plainly  that  His  ref- 
erence to  the  sword  was  a spiritual  one.” 


35 


SATURDAY  AFTERNOON 


The  Master  sent  for  me  again  this  afternoon, 
and  I spent  a long  time  with  him  alone.  Mon- 
ever  interpreted  for  me,  and  I talked  to  him  of 
everything  in  my  heart.  He  said  again  he  de- 
sired me  to  go  home  by  way  of  Paris.  As  I sat 
beside  him  on  the  divan  he  made  for  me  a cup 
of  tea  with  his  own  hands.  He  also  dictated 
Tablets  for  those  for  whom  I requested  them, 
and  wrote  one  for  me  while  he  talked.  Here  is 
the  translation  of  it: 

“he  is  god! 

“To  the  maid-servant  of  GOD,  Mrs 

Upon  her  be  Baha’u’llah  ! 

“Oh  servant  of  God!  Give  thanks  to  God  for 
you  have  come  to  the  Holy  Land,  visited  the 
Sacred  Threshold,  associated  with  us  for  a few 
days,  and  heard  the  Divine  Admonitions,  which 
are  in  the  Heavenly  Books.  Now  return,  be- 
have and  act  with  perfect  firmness,  according 
to  the  Heavenly  Teachings,  in  those  regions,  in 
order  that  you  may  become  the  cause  by  which 
human  perfections  will  be  attained.  E.  E.” 

The  Tablet  I had  requested  for  my  friends  is 
as  follows: 

“HE  is  god! 

“To  Mr , Mrs , Mrs , 

Mrs , Upon  him  and  upon  them  be 

Baha’u’llah  ! 

“Oh,  united  souls!  The  letter  you  sent  is  pe- 


36 


} 


rused,  and  by  its  contents,  happiness  and  joy  was 
produced,  for  it  expressed  union  and  harmony, 
that  all  of  you  have  become  one  in  heart,  one 
in  thought,  and  one  in  purpose.  I hope  that 
this  union  and  harmony  may  increase  day  by 
day  and  produce  good  results,  so  that  it  may  be- 
come the  cause  of  fragrance  and  joy,  and  the 
means  of  happiness  in  the  hearts  of  friends.  To- 
day union  and  harmony  are  important  things, 
and  have  satisfactory  effects.  If  souls  be  found 
who  will  entirely  put  aside  their  thoughts,  sacri- 
fice their  hearts  and  lives  to  the  Beloved,  be- 
come free  from  all  blemish,  and  attain  to  the 
capacity  of  manifesting  the  Lights  of  the  Sun 
of  Reality,  such  souls  will  be  lightened  like 
heavenly  candles,  and  bestow  upon  all  the  world 
of  humanity  the  lights  of  love,  kindness,  and 
heavenly  blessing.  Upon  him  and  upon  them 
be  greeting  and  praise.  E.  E.” 

The  Master  again  spoke  of  my  music,  and 
said:  “Now  how  will  you  sing  when  you  re- 
turn!” and  also,  “Teach  singing!” 

He  called  me  to  come  to  him  and  anointed  my 
head  and  forehead  with  attar  of  rose  oil.  Then 
he  called  Rooha  and  Monever  Khanom  and 
anointed  their  heads  also.  I supplicated  for 
many  of  my  loved  ones,  mentioning  their  names, 
and  asking  for  them  the  same  blessings  I wished 
for  myself. 

Words  are  very  weak  things  to  express  what 
this  visit  with  the  Master  meant  to  me.  One 
cannot  come  into  this  Presence  without  being 
changed  in  every  atom  of  the  entity.  The  Mas- 


37 


ter  said  that  words  are  incapable  of  expressing 
the  things  of  the  spirit. 

SATURDAY  EVENING 

At  dinner  to-night,  he  said:  “You  have  had 
a very  beautiful  visit  here.  You  have  heard 
beautiful  teachings  and  talks.  I hope  that  these 
words  will  be  like  seeds  in  a pure  soil,  that  they 
will  grow  and  cause  your  spiritual  development 
and  progress.” 

The  Master  said  there  are  five  kinds  of  love: 

i st.  “The  love  of  His  own  perfections  which 
caused  God  to  create,  that  His  Beauty  might  be 
made  manifest  and  appreciated. 

2nd.  “The  love  between  sanctified  souls  for 
the  attributes  of  the  divine  which  they  see  re- 
flected in  one  another. 

3rd.  “God's  love  to  man  individually  that  is 
gained  according  to  the  measure  in  which  a man 
turns  to  God. 

4th.  “Man’s  love  for  God,  the  Creator.  This 
is  the  cause  of  his  life,  progress  and  happiness. 

5th.  “Is  the  love  of  self,  which  directed  to 
the  ego  will  deprive  the  man  of  all  true  devel- 
opment, but  if  the  love  of  self  is  a realization 
that  he  is  a creature  of  God  and  must  therefore 
attain  to  the  station  appointed  for  him,  this  love 
will  be  an  uplifting  one.” 

The  Master  has  said:  “I  hope  we  may  be 
together  in  all  the  worlds.”  The  meaning  of 
this  is:  The  worlds  of  God  are  sanctified  from 
place  and  limitation.  They  are  the  worlds  of 


as 


the  divine  attributes  and  qualities,  such  as  the 
world  of  love,  faith,  purity,  knowledge,  etc. 

The  Master  said:  “Evil  is  non-existent  be- 
cause it  is  the  absence  of  good.  For  example: 
darkness  is  the  absence  of  light;  ignorance  is  the 
absence  of  knowledge.  When  the  light  dispels 
darkness,  and  knowledge  has  replaced  ignor- 
ance, they  have  lost  their  existence  through  the 
power  of  these  living  realities.” 

The  Master  gave  this  explanation  of  the  pas- 
sage, “Let  the  dead  bury  the  dead”: 

“Dust  has  existence,  the  body  of  man  has  ex- 
istence, but  when  the  body  of  man  is  non-exist- 
ent it  returns  to  dust;  therefore,  dust  in  its  re- 
lation to  the  body  of  man  is  non-existent,  but  in 
its  own  station  it  has  existence.  The  dead  are 
in  the  station  of  dust.  They  both  have  life,  but 
what  a difference!” 

This  evening  was  again  spent  in  the  large 
room  with  the  ladies.  The  Holy  Mother  and 
the  Greatest  Holy  Leaf  told  us  many  interesting 
things,  and  they  gave  me  many  souvenirs  to 
bring  home  with  me. 

SUNDAY,  FEB.  5,  1905 — THE  HOLY  COMFORTER 

A great  storm  is  raging  and  the  sea  is  running 
high. 

At  tea  at  seven  o’clock  this  morning,  the  Holy 
Comforter  was  explained  by  the  Master. 

[The  following  verses  were  referred  to  in  this 
interpretation : 

St.  John  15 : 26-27 : 

“(26)  But  when  the  Comforter  is  come, 
whom  I will  send  unto  you  from  the  Father,  even 


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the  Spirit  of  truth  which  proceedeth  from  the 
Father,  he  shall  testify  of  me:  (27)  And  ye 
also  shall  bear  witness,  because  ye  have  been  with 
me  from  the  beginning.” 

St.  John,  Chap.  14:  1 6th  and  17th  verses: 

“(16)  And  I will  pray  the  Father  and  he 
shall  give  you  another  Comforter,  that  he  may 
abide  with  you  forever : (17)  Even  the  Spirit 

of  truth,  whom  the  world  cannot  receive,  be- 
cause it  seeth  him  not,  neither  knoweth  him : but 
ye  know  him,  for  he  dwelleth  with  you,  and  shall 
be  in  you.” 

Also  the  30th  verse  in  the  same  chapter : 

“(30)  Hereafter  I will  not  talk  much  with 
you:  for  the  prince  of  this  world  cometh,  and 
hath  nothing  in  me.” 

St.  John,  Chap.  16:  7-12: 

“(7)  Nevertheless  I tell  you  the  truth;  it  is 
expedient  for  you  that  I go  away:  for  if  I go  not 
away,  the  Comforter  will  not  come  unto  you: 
but  if  I depart,  I will  send  him  unto  you.  (8) 
And  when  he  is  come  he  will  reprove  the  world 
of  sin,  and  of  righteousness,  and  of  judgment: 
(9)  Of  sin,  because  they  believe  not  on  me: 
(jo)  Of  righteousness,  because  I go  to  my 
Father,  and  ye  see  me  no  more : (n)  Of  judg- 

ment, because  the  prince  of  this  world  is  judged. 
(12)  I have  yet  many  things  to  say  unto  you, 
but  ye  cannot  bear  them  now.” 

The  thirteenth  verse  of  the  same  chapter  con- 
tinues the  promise: 

“(13)  Howbeit  when  he,  the  Spirit  of  truth 
is  come,  he  will  guide  you  into  all  truth : for  he 

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shall  not  speak  of  himself,  but  whatsoever  he 
snail  hear,  that  shall  he  speak ; and  he  will  show 
you  things  to  come.” 

Also  the  fifteenth  verse: 

.“(i5)  Ail  things  that  the  Father  hath  are 
mine;  therefore  said  I that  he  shall  take  of  mine, 
and  shall  show  it  unto  you.” 

And  the  twenty- fifth  verse : 

(25)  . These  things  have  I spoken  unto  you 
in  proverbs : but  the  time  cometh  when  I shall  no 
more  speak  unto  you  in  proverbs,  but  I shall 
show  you  plainly  of  the  Father.”]  : 

The  Christians  explain  these  verses  by  say- 
ing they  refer  to  the  Holy  Spirit  which  came 
to  the  disciples  after  Christ’s  departure.  But  a 
careful  study,  of  these  verses  will  show  that  a 
definite  promise  is  given  which  can  only  be  ful- 
filled  in  the  coming  of  another  human  being, 
i he  Prince  of  this  world  does  not  receive  anv 
bounty  from  me,  is  not  dependent  upon  me.’ 
Chap.  1 6 17-  r 2,  means  that  another  will  come  and 
bring  to  you  the  knowledge  which  you  now  can- 
not bear  to  hear.  The  thirteenth  verse  of  the 
same  chapter  proves  that  it  is  to  be  a man,  for  the 
spirit  has  no  ears  through  which  to  hear  The 
fifteenth,  verse  of  the  same  chapter  means  that 
He  receives  light  from  the  same  source,  from 
the  same  bounty  which  they  share  in  common. 
It  is  clearly  shown  from  the  thirteenth  verse  of 
this  chapter  that  the  Christians  are  mistaken  in 
believing  that  these  promises  speak  of  the  de- 
scent of  the  Holy  Spirit.  Only  a man  can  be 
indicated  by  the  thirteenth  verse,  and  from  the 
nrteenth  we  see  that  He  is  to  be  a Manifestation 


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of  the  Spirit  from  the  same  source.  Finally  the 
twenty-fifth  verse  tells  us  that  this  will  come  to 
pass  when  the  seals  are  broken,  and  the  proverbs 
are  made  plain.  This  is  Baha’u’llah.  He 
does  not  speak  from  an  individual  standpoint, 
but  from  one  of  inspiration.” 

The  Master  gave  the  following  explanation 
of  the  passage  in  St.  John  12:7,  in  which  the 
story  of  the  anointing  of  the  Savior’s  feet  is  told 
[“Then  said  Jesus,  let  her  alone;  against  the 
day  of  my  burying  hath  she  kept  this”]  : 

He  said  in  substance:  “In  olden  times  when 
they  washed  the  dead,  they  perfumed  the  bodies. 
The  kings  were  sometimes  buried  in  the  midst 
of  perfumes  and  spices.  The  Christ  was  to  be 
crucified,  and  had  no  need  of  this  embalming; 
therefore,  this  ointment  was  put  upon  Him  then 
by  Mary,  and  she  dried  it  with  her  hair.” 

LEAVE-TAKING  OF  THE  MASTER 

Sunday  morning  the  Master  sent  for  me.  I 
asked  him  questions  which  were  purely  per- 
sonal. After  luncheon  the  Master  sent  for  me 
to  go  to  his  room  again.  This  time  it  was  a 
small  room  where  he  slept;  it  was  the  first  time 
I had  seen  this  room.  Rooha,  Monever  and  the 
Holy  Mother  were  also  there.  I rested  my  head 
on  the  Master’s  knee  while  he  talked. 

And  now  the  time  had  come  for  me  to  go, 
so  I took  my  leave  of  him.  I left  him  sitting  in 
his  small  room  with  his  face  turned  toward  the 
window,  looking  out  in  deep  thought.  After 
I had  left  the  room,  I turned  my  head  and 
looked  again,  and  he  had  not  moved. 


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